成唯識論演祕 6.684

6.684

此同《瑜伽》六十六說。按彼論云：謂後有業煩惱所生諸行，於彼彼自體中能隨順，生一切煩惱及與眾苦，所有安立一切遍行麁重所攝，亦名麁重，是行苦性，依此行苦略五取蘊皆名為苦。又此行苦遍三受中，然於捨受此麁重性分明顯現，是故但說不苦樂受由行苦故；譬如熱癰，以冷觸對即生樂想，熱灰墮上便生苦想；若二俱離，爾時唯有癰自性苦分明顯現。又行苦性中樂，如冷對；苦如灰墮，捨如離二癰自性苦。

This is identical to what is taught in the sixty-sixth fascicle of the Yogācārabhūmi. According to that treatise: all saṃskāras produced by karma and defilements of future existence conform to and give rise to all defilements and various sufferings within their respective individual bodies; all that is established and subsumed under all-pervading coarseness is also called coarseness, which is the nature of the suffering of conditioned existence; on the basis of this suffering of conditioned existence, in brief, all five clinging aggregates are called suffering. Furthermore, this suffering of conditioned existence pervades all three feelings; however, in neutral feeling, this coarseness is clearly manifest; therefore, non-painful-non-pleasant feeling is spoken of as such only by virtue of the suffering of conditioned existence. For example, when a hot ulcer is touched with something cold, a notion of pleasure arises; when hot ashes fall upon it, a notion of pain arises; when both are absent, at that time only the intrinsic suffering of the ulcer is clearly manifest. Moreover, pleasure within the nature of the suffering of conditioned existence is like the contact with cold; pain is like the falling of ashes; neutrality is like being free of both, the intrinsic suffering of the ulcer.